The project examines the reasons for the many philosophical difficulties and the failures that Nietzsche sensed when he had concluded The Birth of Tragedy. The subsequent philosophical decision he made on the way to reconceiving the classical ideas of tragedy destiny and martyrdom allowed him to begin to conceive of what he would identify as a thinking devoted to affirmation. Everything he commits himself to writing after 1872 including the unpublished notes on myth from the Philosophenbuch is a response to the disillusionment of his belief in Dionysos and the false promise of tragic affirmation. The Greek god had become a problem and an obstacle. Sustaining him as a philosophical idea was going to prove to be highly mixed the struggle would become relentless. The Greek god is in many ways impossible to believe in as an ideal in antiquity or for the present and for a specific reason the connection between the institution of the Dionysian festival and the religious ritual of sacrifice could not be ignored by Nietzsche. His sense of a Dionysian nausea has been overlooked. Tragedy and sacrifice are a binding relation in the Greek polis. Nietzsche seems to recognize the fact and commits himself to directly confronting the tragedysacrifice relation in all his subsequent works and with the intent on being a unique individual resource for the truth of his selfrevelations. He identifies himself with a new conception of the martyr the witness in order to provide an alternative to the classical martyr as the victim of violence and death and who moreover is executed by the state. Socrates and Jesus are omnipresent for him. Nietzsche presents himself as new worldhistorical alternative and the selfrevelations of a witness for the individuals he will often call especially in Thus Spoke Zarathustra his friends and neighbours and disciples. Is the whole of his philosophical enterprise successful Do his selfrevelations lead to the creation of the free spirit and therefore give him s